But at mid-century, the contrasts between the works of black academic historians like John Hope Franklin, Benjamin Quarles, and Rayford Logan and those of the "scholars without portfolio" clearly reflected the impact on the former group of the dispassionate ethos and limiting assumptions of authoritative social science methodologies, and the persisting influence on the latter of alternative intellectual authorities mentioned earlier in this article, whose "sacred values" often resided in the romantic, populist, and apocalyptic traditions of "Negro genius," "the folk," and Ethiopianist or Egyptianist revivalism. One sign of the intellectual maturation of African-American historical studies in the 1980s and '90s has been their growing awareness of, first, the heuristic value of diversified uses and clienteles for history, and, second, the need for cross-fertilizing perspectives, multimedia modes of presentation, and multidisciplinary methods that recognize the changing character of historical evidence and the array of new techniques and technologies available to record the human journey through time and space. And passages learned from Wendell Phillips's thousandfold lectures on Toussaint Louverture, from annual West Indian Emancipation Day observances, from Frederick Douglass's Fourth of July oration, and from African School texts of classical rhetoric prepared African Americans intellectually to respond, with arms and labor, when Lincoln finally appealed for their support to help save the Union. At Atlanta University, Ira De A. Reid, a specialist on West Indian immigration and rural plantation studies, succeeded Du Bois in conducting studies on urban African-American life and in training new researchers. No_Favorite. 1854); through the radical journalism of Cyril Briggs's The Crusader, Philip Randolph and Chandler Owen's the Messenger ; through Hubert Harrison's public oratory, newspaper columns, and Colored Unity League; and through an expanding body of Marxist polemics and historiography written by black members of socialist or communist organizations or by Marxian academics like W. E. B. The Academy published twenty-two occasional papers over the next quarter century on subjects related to African-American culture, history, religion, civil and social rights. Over the next two decades, black abolitionism moved ideologically toward programmatic insurrectionism and nationalist emigrationism, as the Fugitive Slave Act of 1850 and the Dred Scott Decision of 1857 made central in African-American philosophical debate the political issues surrounding the juridical denial of American citizenship rights and nationality to even native-born free black people. Homewood, Ill.: Dorsey Press, 1969. Slavery notwithstanding, every era has produced individual representatives of what Benjamin Brawley termed "the Negro genius," whose intellectual and moral capacities provided crucial armaments in the ongoing "literature of vindication" that reformers and abolitionists initially mounted to defend African Americans against persisting theories of their innate inferiority. Get more persuasive, argumentative intellectual life essay samples and other research papers after sing up The purpose of this vocation is to develop and deepen one’s mind and thinking, but this calling should go beyond personal ambition or mere hobby. Both of these disorders make can make learning and day-to-day life difficult, especially if compounded with intellectual disabilities. His commitment to rigorous citation, to archival research, to cross-checked source materials, and to new primary sources such as newspapers and statistical and oral data placed him in the advance guard of historians. Du Bois. Change ). Bill Clinton in 1992. The most prolific of African-American religious writers, Thurman authored a long succession of richly metaphorical meditations on love, temptation, spiritual discipline, creative encounter, and the search for religious common ground, which influenced generations of black seminarians, among them Martin Luther King Jr. Because King has influenced African-American intellectual life perhaps more than any other religious thinker, it is important to understand his theology of the "beloved community" as a complex fusion of African-American church traditions and advanced formal training in the philosophies of such diverse thinkers as Henry David Thoreau, Mohandas Gandhi, G. W. F. Hegel, Walter Rauschenbusch, and Reinhold Niebuhr. Moreover, these institutions were frequently closely linked to the nationwide orbit of educational and reform activities sponsored by the more than one hundred local black women's clubs that had been founded by leaders such as Mary McLeod Bethune, Lucy Laney, Charlotte Hawkins Brown, Ida Wells-Barnett, and Nannie Burroughs and then federated in 1896 as the National Association of Colored Women. In fact, one time I hung out with a guy friend for 4 hours straight. Political manifestoes, essays, and fiction by literary intellectuals conversant with social science concepts, such as Richard Wright ("Blueprint for Negro Writers," 1937, and Native Son, 1941), Langston Hughes ("The Need for Heroes," 1941), Zora Neale Hurston (Moses, Man of the Mountain, 1939), and Ralph Ellison (Invisible Man, 1952), meditated metaphorically on the problems of leadership and helped reshape the political imaginations of a growing black audience. Boston: Harvard University Press, 1998. This problem of explaining the divine purpose of black suffering—while simultaneously separating the slaveholders' religion from "true Christianity"—became the pivotal heuristic of antebellum black religious thought and the foundation of a distinctive African-American theology. After World War I, Boas and his students (who included the writer-folklorist Zora Neale Hurston) rejected genteel Victorian notions of culture that focused exclusively on the highest stratum of artistic expression by educated elites. Fragile X syndrome is the most common known cause of an inherited intellectual disability worldwide. Albert Einstein's theory of relativity, Werner Heisenberg's "uncertainty principle," Kurt Gödel's demonstration that mathematical theories could not be verified without referring back to their own premises, all marked science, despite its spectacular technical achievements, as in some ways as metaphorical as the arts and incapable of vouchsafing ultimate principles for human action and judgment. flag. T he intellectual life as portrayed in this film has four central features: 1) It is a form of the inner life of a person, a place of retreat and reflection. New York: Scribner, 1988. The diffusion of this latter complex of ideas through African-American communities, its crystallization in folk thought, in religion, in popular culture, and in social movements, plays as important a role in understanding African-American intellectual life as studying the history of black intellectuals as a social entity; and this article attempts to balance these approaches. Considering emotionally charged, highly provocative discourse to be, by convention, more the province of the poet, the orator, and the charismatic leader than the professional historian, they have characteristically tried to subordinate their private wishes and values to social science imperatives presumed to be often counterintuitive and counterideological; and they have continued to seek, in the terms of their own understandings, "balanced" treatments of the past rather than the selectively self-gratifying or politically efficacious. Intellectual assets also include original creative works (such as album cover artwork) or inventions (such as productivity and gaming software). Music 4. Cruse, Harold. Moderation and devotion to the rules of civil polity, quiet and apolitical concentration on specialized intellectual tasks, cynical or antipolitical passivity, and faithful acceptance of, and service to, the existing order are all to be found in substantial proportions among modern black intellectuals, just as among their nonblack peers. It was constituted as "an organization of authors, scholars, artists, and those distinguished in other walks of life, men of African descent, for the promotion of Letters, Science, and Art." In Cone's own work, however, the preeminence King gave to love in this cluster of mutually dependent values was shifted to the concept of liberation; and in the wake of the Black Power era and under the influence of Malcolm X's nationalist, Islamicist critique of white Christian supremacism, Cone and other black liberation theologians have increasingly turned away from the texts of European Christian theology and toward African-American vernacular religion as a thematic locus. Du Bois's The Philadelphia Negro and of St. Clair Drake and Horace Cayton's Black Metropolis in 1945 has been described as the golden age in the sociology of black America, with a series of path-breaking works by social scientists based at black colleges and universities. Usually Ships in 1-5 Days. In the course of preparing such outstanding scholars as Mamie Clark and Kenneth Clark, it developed a strong curriculum based on the behaviorism of John Watson and the dynamic psychology of Freud and William McDougall. But Free African societies and fraternal orders like the Prince Hall Masons also provided a counterconventional intellectual matrix—for mastering the secular and sacred freethought traditions of the Radical Enlightenment, in which the proselytizing mythographers of freemasonry and Renaissance hermeticism offered African-American free thinkers secret access to a "perennial philosophy" that hypothesized an unbroken continuity with, and a reverential attitude toward, the esoteric symbol systems and pagan wisdom literatures of ancient North Africa and the Orient. African-American intellectual life has evidenced also the tendency before the mid-twentieth century for intellectuals to believe themselves to be agents of progress, whether in the form of millennialism, republicanism, high culture, or social science methodology. In the wake of the civil rights and Black Power eras, the rise of a cohesive black neoconservative movement has given skeptical, iconoclastic criticism of African-American life high visibility, particularly through the scholarly writings of authors such as economist Thomas Sowell and cultural commentators Stanley Crouch and Shelby Steele. "Black Religious Thought." Baton Rouge: Louisiana State University, 1981. The best way to understand the different types of intellectual property is by learning the different methods for registering this property. In the decades during and after World War II, as black architectural, engineering, and construction firms such as McKissack & McKissack began to win government awards for design contracts, and as educational opportunities in architecture diversified, clusters of black architects and black-owned firms developed in the large urban centers of California, New York, and the District of Columbia, with periodic calls for an African-American style and "soul" in architecture echoing the cycles of cultural consciousness in the nation's increasingly black urban centers. African American Literary Theory: A Reader. But whatever differentiates them from nominal neoconservatives, the writings of intellectuals like Sowell and Steele do share some pivotal neoconservative stances about social policy: (1) though less likely than conservatives to condemn governmental manipulation of the citizenry as fundamentally immoral regardless of the intended social improvements, they are more likely than liberals to be disillusioned by the failures of public policy and to insist that there is little public policy leverage for changing the relevant human behaviors and conditions of modern life; (2) they tend to agree with neoconservatives that the limitations of our knowledge about the consequence of any given policy, and the basic inefficiency of bureaucratic government in implementing policy, make the liberal agenda indefensible and unachievable. In the mathematical theory of games and statistical decisions, for instance, David H. Blackwell, the first black mathematician elected to the National Academy of Sciences, coauthored a pioneering textbook for the field in 1954, won the Von Neumann theory prize in 1979, and, for work as a Rand Corporation consultant, has been cited as one of the pioneers in the theory of "duels"—a two-person, zero-sum game involving the choice of the moment of time for firing in military conflict. During these and subsequent decades, the growth of the black population and its dispersion through mass migration and urbanization had created a subsociety too large to be united through kinship connection or firsthand experience. share. Black Mosaic: Essays in Afro-American History and Historiography. In the narratives by black abolitionist leaders like Douglass, Samuel Ringgold Ward, and Sojourner Truth, slave autobiographies revealed their close alliance also with oratory as a political instrument and a molder of group consciousness. Beginning with Robert Benjamin Lewis's Light and Truth; Collected from the Bible and Ancient and Modern History (1836, 1844) and James Pennington's Text Book of the Origin and History of the Colored People (1841), a tradition evolved of popular messianic historiography by self-trained "scholars without portfolio," many of them Christian ministers, who drew eclectically on sacred and profane sources in ecclesiastical accounts, in the new romantic national histories, and in the archaeological and iconographic data vouchsafed by the rise of modern Egyptology during the early nineteenth century, following the discovery and decipherment of the Rosetta stone. Following a decade of post-Reconstruction struggle against reaction, in the 1890s a cluster of significant events coalesced that expressed in a variety of intellectual and artistic media the new dynamic of black independence and self-assertion: In 1895, Booker T. Washington galvanized national attention with his Atlanta Exposition speech. Evidencing often distinctive uses of the "plain style" or the flamboyant rhetoric of the golden age in American platform oratory, formal public utterances by African Americans during the final antebellum decades lend greater credence to the claims of intellectual historians that the national consciousness was created and stabilized, policies for westward expansion formulated, the rights of women conceived, the slave power consolidated and then broken, all through the egalitarian processes of public address—ceremonial, hortatory, deliberative. New York: Routledge, 1997. Most people seem to want to never learn again after leaving school.) Negro Thought in America, 1880–1915. NOTE: Free essay sample provided on this page should be used for references or sample purposes only. At midcentury, Locke's call for an introspective cultural criticism that would supply the missing "third dimension" of black intellectual life was first met by Margaret Just Butcher's posthumous synthesis, in The Negro in American Culture (1956), of Locke's own cumulative explorations of African-American contributions to American music, dance, folklore, poetry, polemics, fiction, drama, painting, sculpture, education, and regional nationalism. WikiMatrix . Maude Cuney-Hare, trained at the New England Conservatory of Music, founded and directed the Allied Arts Centre in Boston in 1927, dedicating it to "discover and encourage musical, literary, and dramatic talent, and to arouse interest in the artistic capabilities of the Negro child." Traductions en contexte de "intellectual life" en anglais-français avec Reverso Context : Her memoirs documented the intellectual life and political Warsaw. Essentially, anything that you create using your mind is intellectual property.Intellectual property examples are: 1. As a final focus of contemporary practical and theoretical activity, black intellectuals, spurred by an expanding African-American electorate and corollary concentrations of local and national political power, have increasingly found themselves playing explicitly political roles in grassroots and electoral mobilization for city, state, and federal offices, for black third-party conventions, and for presidential campaigns such as those of the Rev. The Intellectual Life by Philip Gilbert Hamerton. A destabilizing facet of African-American intellectual life during the period, however, was the widening gulf between intellectuals and traditional patterns of authority and religious orthodoxy inside and outside black communities. Search . What seminars would you like to attend? Second, the repudiation in the American colonies of the Greco-Roman tradition of the erudite slave and the corollary prohibitions against literacy, stultified the development of Western intellectual skills and opportunities for the vast majority of African Americans. In psychology, psychometric measures, regarded at the turn of the century as empirical propositions of enormous accuracy, had become so interwoven with ideological nativism, elitism, social class bias, and racism that as early as 1927 Horace Mann Bond found it necessary to denounce as "invidious propaganda" the then widespread psychometric "game" of testing black children for standardized notions of intelligence, for "racial temperament," and for dubious "mulatto hypotheses." In the large, highly differentiated kingdoms of the Western Sudan and Central Africa, specialized intellectual leaders—ofttimes institutionalized in guilds or professional castes—defined the cosmologies in which the individual and group were conceptually located; they helped to identify and regulate the occurrence of evil; to legitimate the powers and responsibilities of authority; to preserve and explain society's past; to transmit analytical and expressive skills to the young; to guide and critique aesthetic and religious experiences; and to foster the control of nature. In analogous ways the practice and study of law and politics in African-American intellectual life responded also to the influence of the new sciences of society. And Zora Neale Hurston, trained in Boas's anthropology program at Columbia University, fused her ongoing folklore collecting and research with a developing career as a creative writer that led to a series of works on American hoodoo, Jamaican obeah, Haitian vodoun and to the southern songs, jokes, games, tales, and conjure lore of her classic Mules and Men in 1935. Despite contrary misconceptions, African Americans originated in Old World African societies with a wide spectrum of intellectual traditions, literate as well as oral, and in which even the most rudimentary and relatively undifferentiated communities created recognized institutional niches for the intellectual functions that are expressed in art and interpretive speculation. Dozier, Richard. Amherst: University of Massachusetts Press, 1987. Emotional life– Where would you like your energy and happiness levels to be? Barbie v Bratz Dolls Cone, James. Between 1920 and 1950 the roughly thirty black doctorate holders in psychology, beginning with Francis Cecil Sumner and his work on the psychoanalytical theories of Sigmund Freud and Alfred Adler, were drawn to a variety of research modes, from G. Henry Alston's experimental neurological examination of the "psychophysics of the spatial conditions for the fusion of warmth and cold into heat" to May Pullins Claytor's construction of questionnaires for detecting symptoms of juvenile delinquency. The growing shift of moral authority in vernacular culture from religious spirituals and parlor songs to secular blues and cabaret lyrics undergirded a pronounced generational rebellion against conventional sexual attitudes and gender roles in black communities and beyond. 84 intellectual life essay examples from trust writing service EliteEssayWriters™. 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